The Greek Old Testament, known as the Septuagint (abbreviated Lxx) was widely read
among Greek speaking Jews in the years leading up to Christ, and by Christians for generations after
the first century. Inspiredwriters reflect this fact in their frequent quotations from the Lxx in the
New Testament.1 The Holy Spirit utilized this familiarity in the word choices and the use of words
which New Testament writers employed to reveal the gospel in the pages of Scripture. As a result,
much can be learned about the meaning of words and phrases in the New Testament, by considering
the background of their use as illustrated in the Lxx.

The Law of Moses

The word ekklesia, translated “church” in the New Testament, was used frequenty in the Lxx.
In this study we will survey all the uses of
ekklesia in the Lxx.2 The first instances come in the
Law of Moses. The assembly at Horeb, when the Lord spoke directly to the Israelites was
called “on the day of the ekklesia” (Deuteronomy 4:10). On this occasion God commanded Moses to “gather
[the verb form of ekklesia] the people before Me” (Deuteronomy 4:10). It was on this occasion that
God made His covenant with Israel (Deuteromony 5:2) The Law will reference this important day
by simply saying “on the day of the
ekklesia” (Deuteronomy 9:10; 18:16). The sacred assembly
of Israel for worship and official business was the
“ekklesia of the LORD.” The Law of Moses
outlined very strict regulations about who could and could not “enter the
ekklesia of the LORD.” One who was emasculated could not (Deuteronomy 23:1). One of illegitimate birth, and their offspring
for ten generations could not (Deuteronomy 23:2). Ammonites, Moabites and their descendents
for ten generations could not (Deuteronomy 23:3) and Edomites and their descendents for
two generations could not (Deuteronomy 23:8). At the close of the book of Deuteronomy, the song
of Moses was recited “in the hearing of all of the
ekklesia of Israel” (Deuteronomy 31:30).

The Period of the Judges

After entering Canaan, this concept of the
ekklesia as a covenantal body is continued.
When Joshua, as Moses had commanded assembles the people on Mount Ebal and Mount Gerizim,
he reads the blessings, curses and commands of Moses also “in the hearing of all of the
ekklesia of Israel”(Joshua 8:35 [Lxx
9:2f]).3 In the days of the Judges, when the concubine of the Levite
was killed, all the leaders of the tribes came together and take their place “in the
ekklesia of the people of God” (Judges 20:2). Those who failed to come up to the
ekklesia were to be put to death (Judges 21:5).

The Kingdom Period

In the period of the kings, as David speaks to Goliath, he declares that
all “all this ekklesia shall know” on that day, that “the battle is the Lord’s” (I Samuel 17:47 [Lxx I Kings 17:47]). In
this instance the word seems to be more general in nature, including the company of Philistines
together with the Israelites. The word can also refer to a small religious assembly. When Saul’s men
are sent to capture David, they come to “the
ekklesia of the prophets,” over whom Samuel is acting
as leader, and they themselves prophesied (I Samuel 19:20 [Lxx I Kings 19:20]). Before David
brings the ark from Kirjath Jearim he speaks “to all the
ekklesia of Israel,” who agrees to assist him
(I Chronicles 13:2,4). When David announces to Israel that Solomon will build the temple, he
stands up “in the midst of the
ekklesia” (I Chronicles 28:2). On this occasion he charges them to be
faithful “in the sight of all the ekklesia
of the Lord and in the hearing of our God” (I Chronicles
28:8)4 Throughout David’s instructions to the people about Solomon they are referred to as the
ekklesia (I Chronicles 29:1,10,20).
Solomon took the “all the
ekklesia” to Gibeon where the ark was (II Chronicles 1:3). There
the ekklesia inquired of the Lord (II Chronicles 1:5). When the temple was completed,
Solomon blessed the ekklesia (I Kings 8:14, 22, 55 [Lxx III Kings 8:14, 22]; II Chronicles 6:3) then
stands before the altar and prays “before all the
ekklesia of Israel” (II Chronicles 6:12,13). On this
occasion the ekklesia feasted for seven days (I Kings 8:65 [Lxx III Kings 65]; II Chronicles 7:8).
After Solomon, “all the ekklesia of Israel” came before Rehoboam to appeal for relief from their
burdens (II Chronicles 10:3).
During the time of Jehoshaphat, he stands “in the
ekklesia of Judah” in prayer to God (II
Chronicles 20:5). After he prays, a prophet stands
up “in the ekklesia” and urges them to follow Jehoshaphat
(II Chronicles 20:14). When Joash is crowned, “all the
ekklesia of Judah” made a covenant with him
in the house of God (II Chronicles 23:3). When Hezekiah restored sound worship in Judah, the
ekklesia laid their hands on the male goats of the sin offering (II Chronicles 29:23). As the offerings
were made the ekklesia “worshipped” with singers and trumpeteers (II Chronicles 29:28).
Having consecrated themselves, the ekklesia
brought their sacrifices totaling 70 bulls, 100 rams and
200 lambs for burnt offerings (II Chronicles 29:31,32). Under Hezekiah “all the
ekklesia in Jerusalem” kept the Passover, as it had not been held since David and Solomon (II Chronicles
30:2,4,13,17,23, 24,25).
The prophets indicate a number of things about the
ekklesia. It was “in the
ekklesia of Lord” that land was divided by lot (Micah 2:5). When Israel is urged to repent, Joel urges them to
“consecrate ekklesia”(Joel 2:16). Clearly the
ekklesia held a sacred import.
Ekklesia is used synonymously with the word
therapeian which is literally a “service” (Joel 2:15). When Babylon conquers
Jerusalem and destroys the temple, Jeremiah declares that those whom God had commanded “not to enter”
had come “into your [i.e. God’s]
ekklesia” (Lamenations 1:10). This may reflect an association
of the place of ekklesia with the ekklesia
itself.

Books of Poetry

In the books of poetry, Job in the midst of his sorrow says “I have stood in the
ekklesia crying” (Job 30:28). In the Psalms, praise occurs “in the midst of the
ekklesia,” (Psalm 22:22 [Lxx 21:23]) and “in the great
ekklesia” (Psalm 22:25 [Lxx 21:26]). The Psalmist avoids the
“ekklesia of evildoers” (Psalm 26:5 [Lxx 25:5]). The Psalmist will give thanks “in the great
ekklesia” (Psalm 35:18 [Lxx 34:18]. The Psalmist declares his willingness to proclaim God’s lovingkindness and truth to
the “great ekklesia” (Psalm 40:10 [Lxx 39:10]). When
ekklesia is used in the plural it may refer
to smaller assemblies of each tribe. The Psalmist calls upon the reader to bless God in the “in
the ekklisias ” (Psalm 68:26-27 [Lxx 67:27-28]). Or, it may refer to the repeating assemblies of
the “great ekklesia.” Psalmist promises to bless the
Lord “in the ekklisias ”[Psalm 26:12 Lxx 25:12]). The heavens praise God’s wonders and
faithfulness “in the ekklesia of the saints” (Psalm 89:5
[Lxx 88:6]). The Psalmist admonishes man to exalt God “in the
ekklesia of people” (Psalm 106:32). The Psalmist charges Israel to worship God in the “in the
ekklesia of the saints” (Psalm 149:1). In the book of Proverbs, when the wise man warns against adultery in the book
of Proverbs, he forsees a time when regret will overwhelm the sinner, as they realize they have
come to “ruin in the midst of the ekklesia
and synagoge 5” (Proverbs 5:14).

Post-Exile

When the exiles return, as Ezra prays a
“a very large ekklesia of men, women and
children from Israel gathered to him” (Ezra 10:1 [Lxx II Esdras 10:1]). When they realize that many
had taken pagan wives a proclamation to gather in Jerusalem is issued. Whoever refused to
assemble “would be separated from the
ekklesia of the settlement” (Ezra 10:8 [Lxx II Esdras 10:8]). As
the people gather together, Ezra declared to the people that they must put away their pagan wives
and “all the ekklesia” agrees to do as Ezra has said (Ezra 10:12 [Lxx II Esdras 10:12]). Nehemiah,
in accordance with the Mosaic law, recognizes that “Moabites and Ammonites were not to enter
the “ekklesia of God” (Nehemiah 13:1 [Lxx II Esdras 23:1]). On the return from exile, Ezra reads
the book of the Law “before the
ekklesia” and the entire kept the feast of tabernacles (Nehemiah 8:2,
17 [Lxx II Esdras18:2,17]). The entire ekklesia
after the return from exile was 42,360 (Ezra 2:64
[Lxx II Esdras 2:64]; Nehemiah 7:66 [Lxx II Esdras17:66]). When Nehemiah realizes that the
Israelites were charging usery from their brethren he calls a “great
ekklesia” to rebuke them, and the “all
the ekklesia said ‘Amen’” to his appeal (Nehemiah 5:7,13 [Lxx II Esdras15:7,13]).

Ekklesia Word Family

Two other words in the ekklesia family are found in the Septuagint that are not in the
New Testament: ekklesiazo the verb form “to call an
ekklesia” and ekklesiastes the noun of agency
“one who speaks to the ekklesia.” The most common name of the book of Ecclesiastes is drawn from
the Septuagint’s title, and the reference throughout the book to the “preacher” (Ecclesiastes
1:2,12; 7:28; 12:8,9, 10). The verb form occurs when the people are called before the tabernacle for
the consecration of Aaron and his sons: “and all the
synagoge was called to an ekklesia at the door
of the tabernacle of testimony” (Leviticus 8:3). The verb is used when God tells Moses “call
the synagoge to an ekklesia” (Numbers 20:8). It is on this occasion that Moses presumptuously
stikes the rock bringing forth water at Kadesh, yet is himself condemned not to enter Canaan, because,
as the Lord tells him “you did not believe me to honor me before the children of Israel”
(Numbers 20:12). The verb is used when the Lord commanded the gathering at Horeb, on the occasion
when He spoke from the cloud and fire to the Israelites, He commands Moses “call to
ekklesia the people before Me” (Deuteronomy 4:10). This occasion, as noted above, was then known of simply as
“on the day of the ekklesia” (Deuteronomy 4:10). In connection with the command that the people
were to gather every seven years for the reading of the Law, the verb was used. God commands “call to
ekklesia the people: the men and women and their offspring and the
proselyte6 in your cities” (Deuteronomy 31:12). When Moses called an assembly of the leaders of the tribes in order to
read the Law to them, he uses the verb saying “call to
ekklesia before me the leaders of the tribes and
the elders and the judges and the court-scribes” (Deuteronomy 31:28). Moses calls heaven as his
witness that he had taught them God’s word. The verb is used, when “David called out to
ekklesia all Israel” upon the return of the ark (I Chronicles 13:5). Finally, the verb is used when a fast is called to
pray for deliverance from the edict to kill the Jews. Esther sends a message to Mordecai, saying “call
to ekklesia the Jews in Susa and fast for me” (Esther 4:16).

Conclusion

It is evident from the use of ekklesia
in the Lxx that the word held a deep significance
for Greek-speaking Jews. Although an ekklesia
could be merely a crowd of people (I Samuel
17:47 [Lxx I Kings 17:47]) or an assembly of “evil-doers” (Psalm 26:5 [Lxx 25:5]), the
“ekklesia of the LORD” was the covenantal assmbly of Israel (Deuteronomy 4:10). This body, when
assembled, worshipped God (II Chronicles 29:28,31,32), appealed to God (II Chronicles 20:5), repented
to God (Joel 2:16), and made choices for the nation as whole (I Chronicles 13:2,4; Ezra 10:12 [Lxx
II Esdras 10:12]). To stand “in the midst of the
ekklesia” was a significant responsibility (I
Chronicles 28:2; II Chronicles 20:5). To face shame before the
ekklesia was to be avoided (Proverbs 5:14).
Not all who dwelt among the Israelites could enter the
ekklesia (Deuteronomy 23:1-3, 8). To fail
to come together in the ekklesia was a serious breech of duty (Judges 21:5; Ezra 10:8 [Lxx II
Esdras 10:8]). Although the ekklesia could include men, women and children (Ezra 10:1 [Lxx II
Esdras 10:1]), there is no example of a woman addressing what the Lxx calls the
ekklesia.

1 In some instances Old Testament quotations are closer to the Lxx than to the Hebrew text. For a thorough analysis
of all texts see Old Testament Quotations in the New Testament: A Complete Survey
by Gleason L. Archer & G.C. Chirichigno (Moody Press: Chicago, 1983).

2 There are some examples of the use of ekklesiawhich are in some textual variants which are not cited in this study.

3 In some instances the chapter, verse and book divisions in the Septuagint differ from the that which is found in
the Hebrew Bible, which most English translations follow. When these divisions differ the Septuagint
(abbreviated Lxx) divisions are in brackets [ ].

4 The Hebrew text calls as witness “all of Israel” and “the congregation of the LORD,” which may illustrate the fact
that that not all who dwelt in Israel were considered part of the
ekklesia of the LORD.

5Synagoge was used synonymously with ekklesiain the Lxx to refer to religious assemblies of the Jews. By the
first century a synagoge referred to an assembly and the place of the assembly. In the New Testament, while a
congregation of Christians was most often called an
ekklesia, it could also be called a synagoge
(James 2:2). While in the New Testament ekklesiaalways refers to the assembly itself, after the New Testament
ekklesia, like synagoge referred to the assembly and the place of assembly. After the New Testament as well, a
synagoge was exclusively a Jewish assembly, while an
ekklesia was exclusively a Christian assembly.

6Prosyluton means literally, “one who has arrived at a place, a sojourner,” but in latter usage referred to “one who
has come over to Judaism, a convert, a proselyte” (Liddell &
Scott).